סימן י"ב-תהלה לדוד

Siman Twelve — Tehillah L'Dovidסימן יב — תהלה לדוד This discourse was said on Shabbas Nachamu [the Shabbas of Consolation — the first Shabbas after Tisha b'Av] of the above-mentioned year [5]563. And he sweetened within it the interpretation of the verse: "Comfort, comfort My people…" — "Comfort, comfort" [the double expression] alludes to two Tzaddikim — the upper Tzaddik and the lower Tzaddik — as is elaborated in the language of the companions [lashon hachaverim]. But afterwards, when he gave permission to copy this discourse from his holy handwriting — for this discourse is in Rabbainu's own language as printed at the beginning of the discourse — he omitted the interpretation of the verse "Comfort, comfort" above. And Hashem knows his intention.

In passing, I saw fit to explain to the reader the matter of why it is written by several discourses that they are "in Rabbainu's language." The matter is: those discourses that Rabbainu himself wrote in his own holy handwriting — and gave permission to copy from his own handwriting — those discourses are noted as being "in Rabbainu's language." The remaining discourses were also spoken from his holy mouth — but not in his own handwriting. Rather: he would sit and say the matters before the scribe in the everyday vernacular language in which we speak — and the scribe would write the matters before him in the Holy Tongue [Hebrew] — and he would then give the scribe permission to examine whether the words were written fittingly according to his intention. And sometimes he also said some words before the scribe in the Holy Tongue and some in the vernacular. Aside from certain small discourses that were written not in his presence — and these too were afterwards given to Rabbainu to examine whether they were written fittingly according to his intention. Only certain discourses that are noted as being "in the language of the companions" — it appears these were written not in his presence, and they are from the discourses that were said before the drawing close of Reb Nosson to him. And in these, generally the language of the companions is not as well arranged as it should be. And presumably even these discourses were brought before his eyes — and even if the language is not arranged as it should be, the content of his intention is nonetheless understood in them as well, and they too are wondrous and awesome and straight to those who find knowledge. In passing, I saw fit to explain to the reader the matter of why it is written by several discourses that they are "in Rabbainu's language." The matter is: those discourses that Rabbainu himself wrote in his own holy handwriting — and gave permission to copy from his own handwriting — those discourses are noted as being "in Rabbainu's language." The remaining discourses were also spoken from his holy mouth — but not in his own handwriting. Rather: he would sit and say the matters before the scribe in the everyday vernacular language in which we speak — and the scribe would write the matters before him in the Holy Tongue [Hebrew] — and he would then give the scribe permission to examine whether the words were written fittingly according to his intention. And sometimes he also said some words before the scribe in the Holy Tongue and some in the vernacular. Aside from certain small discourses that were written not in his presence — and these too were afterwards given to Rabbainu to examine whether they were written fittingly according to his intention. Only certain discourses that are noted as being "in the language of the companions" — it appears these were written not in his presence, and they are from the discourses that were said before the drawing close of Reb Nosson to him. And in these, generally the language of the companions is not as well arranged as it should be. And presumably even these discourses were brought before his eyes — and even if the language is not arranged as it should be, the content of his intention is nonetheless understood in them as well, and they too are wondrous and awesome and straight to those who find knowledge.

There — Letter Gimel — "For the whole world receives its sustenance from the left — as it is written: 'In her left hand are riches and honor' [Proverbs 3] — and for this reason he fell… to some hairsbreadth-thin error into the aspect of 'her left' in order that through this he draw down abundance and sustenance to the world… as it is written: 'In her left hand are riches and honor.'" There — Letter Gimel — "For the whole world receives its sustenance from the left — as it is written: 'In her left hand are riches and honor' [Proverbs 3] — and for this reason he fell… to some hairsbreadth-thin error into the aspect of 'her left' in order that through this he draw down abundance and sustenance to the world… as it is written: 'In her left hand are riches and honor.'"

And I heard from the mouth of my master, my father's father — that he raised this difficulty before Rabbainu, and also offered an answer before Rabbainu — and Rabbainu praised him. But I forgot the entire matter. And at first glance it appears to me in my humble opinion that the answer to this is explained in Rabbainu's own words in this same section afterwards — in what is written: "and he told him these things — Rashi explains: he came only under compulsion from his brothers and because they took his money from him" — meaning: he did not come to this aspect that his Torah would bear the implication of subtlety — only under compulsion from his brothers, and because they took his money — for the sake of: "in her left, riches and honor." And at first glance the phrase "under compulsion from his brothers" is not explained at all. But the matter is: for now, in the time of exile, in the time of the empowerment of the dominion of Eisav — they take all the abundance and Israel is sustained only from the residue, as is explained in the holy Zohar. And the essential hold of Eisav is from the side of the left, as is known. Therefore it is now impossible to draw abundance of riches and honor except from the left of the Torah — and not from the right. [And the matter is somewhat understood on its own — and it is impossible to elaborate on this.] And this is precisely the language: "he came only under compulsion from his brothers who took his money" — meaning: they took all his abundance — and because of this the Tzaddik is now compelled to fall somewhat to the aspect of the left specifically, in order to draw material abundance of riches and honor from there. The question about this is well known: for the Sages said in Shabbas 63a: "Rav Shesses said: what is written 'length of days is in her right hand; in her left, riches and honor'? In her right — length of days there is; riches and honor — there are not." [Rashi explains with astonishment: since there is length of days, how much more so riches and honor — rather: for those who go to the right, length of days there is — and how much more so riches and honor.] It follows that it is explained in the Sages' words that even in her right — how much more so — there is riches and honor. If so, why must the Tzaddik fall a hairsbreadth to the aspect of the left in order to draw riches and honor — since riches and honor are also in the right?

But to elaborate on the matter somewhat more: it appears according to what Rabbainu brought in the discourse L'Shemesh, Siman 49 — that in the Torah of now there is right and left, and "in her left, riches and honor" — but in Atika [the Ancient One] there is no left and no wealth there. [See Idra Naso p. 129: "There is no left in this most hidden Ancient One — all is right."] At first glance there too the same question applies — since also in the right there is "how much more so" riches and honor. But the meaning there is: even though one can certainly draw material abundance from there a fortiori — nonetheless, one who has attained the level of the right has no thought whatsoever of desiring material abundance — since from there one can draw the spiritual abundance of "length of days" — which material abundance has no value whatsoever in comparison to the light of spiritual abundance. Therefore one draws from there only spiritual abundance. And the material abundance of riches and honor is also exchanged there for spiritual abundance. Moreover, the essential root of the abundance of wealth and sustenance flows only from the aspect of Atika — which is called mazal [cosmic flow] — where all is right, as above. But there all is one and the abundance has no shape or image whatsoever — and even the abundance of wealth is only a pure and polished light [ohr tzach u'metzuchtzach]. And below — when the abundance flows to right and left — the abundance takes shape in the left into wealth and sustenance. And for this reason the Tzaddik must fall to the aspect of the left — in order to shape the abundance there into wealth. And I heard from the mouth of my master, my father's father — that he raised this difficulty before Rabbainu, and also offered an answer before Rabbainu — and Rabbainu praised him. But I forgot the entire matter. And at first glance it appears to me in my humble opinion that the answer to this is explained in Rabbainu's own words in this same section afterwards — in what is written: "and he told him these things — Rashi explains: he came only under compulsion from his brothers and because they took his money from him" — meaning: he did not come to this aspect that his Torah would bear the implication of subtlety — only under compulsion from his brothers, and because they took his money — for the sake of: "in her left, riches and honor." And at first glance the phrase "under compulsion from his brothers" is not explained at all. But the matter is: for now, in the time of exile, in the time of the empowerment of the dominion of Eisav — they take all the abundance and Israel is sustained only from the residue, as is explained in the holy Zohar. And the essential hold of Eisav is from the side of the left, as is known. Therefore it is now impossible to draw abundance of riches and honor except from the left of the Torah — and not from the right. [And the matter is somewhat understood on its own — and it is impossible to elaborate on this.] And this is precisely the language: "he came only under compulsion from his brothers who took his money" — meaning: they took all his abundance — and because of this the Tzaddik is now compelled to fall somewhat to the aspect of the left specifically, in order to draw material abundance of riches and honor from there.

Now it is explained here in this discourse that through the Tzaddik and the tanna being compelled to fall somewhat a hairsbreadth to the aspect of the left — for the sake of drawing material abundance as well — through this there are two implications in the Torah of the Tzaddik and the tanna: a good implication — the aspect of: "the righteous will walk in them" — and an opposite implication — the aspect of: "and transgressors will stumble in them." And the unworthy Torah scholar: when he sees in the Torah of the tanna the opposite implication, G-d forbid, he thinks that he too only spoke his Torah with subtlety and cunning, G-d forbid. And therefore he does not repent through his learning — on the contrary, he takes from this power to speak arrogance and contempt about the Tzaddik of the generation. And see there further how the true Tzaddik takes the Oral Torah — which is the Shechinah — from the exile in the mouth of the unworthy scholar, and raises it from level to level — until he brings it to the aspect of "the Shechinah sitting between two Tzaddikim" — and the upper Tzaddik and the lower Tzaddik pour abundance into her. See there the wonders of our holy Torah. And there is further support and corroboration for these our words from what Rabbainu said — printed in the Sichos [conversations, at the end of the Sipuray Maasiyos]: "From the day the Temple was destroyed, wealth fell into the depths of the kelippos — in the aspect of 'vatared pela'im' — the letters of alafim [thousands]… and therefore it is difficult for a truly upright person to have great wealth of many thousands in cash." And he brought there what his holy grandfather said — Rabbi Nachman — on the Sages' teaching "how much more so riches and honor": Rabbi Nachman said it is only "how much more so" — but not explicitly — for even though it is certainly "how much more so," they do not have cash in hand. And this is explained openly: that even though certainly even in the right there is "how much more so" riches and honor — nonetheless, now that wealth has fallen into the depths, it is very difficult for those who go to the right to have abundant cash. If so, one can say that for this reason the Tzaddik is now compelled to fall to the aspect of the left — in order to draw material abundance of riches and honor in cash as well.

At first glance these words have no explanation whatsoever — what is the connection between the controversies that opponents raise against the true Tzaddikim, and the controversy the Sages raised regarding the reverse — that riches and honor also reach the true Tzaddik? But according to the above, you will understand somewhat the depth of the wonders of his holy intention. And through this you will also understand more deeply what has been elaborated above: for in truth, this controversy the Sages raised — "in the right there is length of days — riches and honor there are not" — this itself is the aspect of the descent and the fall that brings the Tzaddikim who go to the right to the aspect of the left as well, for the sake of drawing riches and honor. For it has already been explained that when the Tzaddik is cleaving to the aspect of the right of the Torah, he has no desire at all for riches and honor — on the contrary, he exchanges even the abundance of riches and honor for length of days. And then certainly he has no question at all: where are the riches and honor of the right? — since he has no desire for this at all, and knows that certainly material abundance is drawn from there a fortiori — only he does not desire this at all, only the spiritual abundance of length of days. But to elaborate on the matter somewhat more: it appears according to what Rabbainu brought in the discourse L'Shemesh, Siman 49 — that in the Torah of now there is right and left, and "in her left, riches and honor" — but in Atika [the Ancient One] there is no left and no wealth there. [See Idra Naso p. 129: "There is no left in this most hidden Ancient One — all is right."] At first glance there too the same question applies — since also in the right there is "how much more so" riches and honor. But the meaning there is: even though one can certainly draw material abundance from there a fortiori — nonetheless, one who has attained the level of the right has no thought whatsoever of desiring material abundance — since from there one can draw the spiritual abundance of "length of days" — which material abundance has no value whatsoever in comparison to the light of spiritual abundance. Therefore one draws from there only spiritual abundance. And the material abundance of riches and honor is also exchanged there for spiritual abundance. Moreover, the essential root of the abundance of wealth and sustenance flows only from the aspect of Atika — which is called mazal [cosmic flow] — where all is right, as above. But there all is one and the abundance has no shape or image whatsoever — and even the abundance of wealth is only a pure and polished light [ohr tzach u'metzuchtzach]. And below — when the abundance flows to right and left — the abundance takes shape in the left into wealth and sustenance. And for this reason the Tzaddik must fall to the aspect of the left — in order to shape the abundance there into wealth.

Now: from the very fact that they bring the Tzaddik to the aspect of the left as well — for the sake of drawing riches and honor through the controversy of "riches and honor are not" — from this derives and descends the fact that the unworthy scholar has the power to study the Torah of the tanna and Tzaddik not entirely for its own sake — to the point of raising controversies and disputes against the true Tzaddikim of the generation — drawing this power from the Oral Torah he studies. And then the Oral Torah — which is the Shechinah — is as it were in exile in the mouth of the unworthy scholar. And then the holiness is in a state of great poverty and want — for from learning that is entirely not for its own sake, G-d forbid, one cannot draw even riches and honor for Israel — in particular for the Tzaddikim and upright among Israel — for then the nations take all the abundance, G-d forbid, as is explained in the above Likutay Halachos. And this too is understood from Rabbainu's words in many places — in the discourse Tzivisa Tzedek, Siman 23, and in the discourse Sod Kavannas HaMilah, Siman 63, and in Siman 240 beginning "all the abundances." And therefore the Tzaddik is compelled to fall a hairsbreadth to the aspect of the left — in order to draw material abundance from there. But when the Sitra Achra can become empowered and take hold in the abundance and draw all the abundance to themselves, G-d forbid — therefore he must immediately return from the left to the right and include the left within the right. And through this he draws the sustenance to the world in great holiness. See there where he elaborated on this with wondrous words.

And to elaborate on the matter somewhat further and in brief: the essential means by which the Tzaddik draws sustenance through falling to the aspect of the left is only through his immediately returning afterwards to the aspect of the right — and including even the left within the right — and through this is the essential drawing of the abundance, as explained in the above Likutay Halachos. And the attainment of the great true Tzaddikim in their Torah study is in the aspect of Atika — where all is right and there is no left and no wealth there. For even though the essential root of wealth flows only from there — nonetheless it cannot be called by the name of wealth — for there all is spiritual, the aspect of "length of days in the right" — and there the question of "riches and honor are not" is not at all applicable. Now it is explained here in this discourse that through the Tzaddik and the tanna being compelled to fall somewhat a hairsbreadth to the aspect of the left — for the sake of drawing material abundance as well — through this there are two implications in the Torah of the Tzaddik and the tanna: a good implication — the aspect of: "the righteous will walk in them" — and an opposite implication — the aspect of: "and transgressors will stumble in them." And the unworthy Torah scholar: when he sees in the Torah of the tanna the opposite implication, G-d forbid, he thinks that he too only spoke his Torah with subtlety and cunning, G-d forbid. And therefore he does not repent through his learning — on the contrary, he takes from this power to speak arrogance and contempt about the Tzaddik of the generation. And see there further how the true Tzaddik takes the Oral Torah — which is the Shechinah — from the exile in the mouth of the unworthy scholar, and raises it from level to level — until he brings it to the aspect of "the Shechinah sitting between two Tzaddikim" — and the upper Tzaddik and the lower Tzaddik pour abundance into her. See there the wonders of our holy Torah.

Section 11 — Letter יא — [on Letter Daled of the discourse] And from this — and from what we explained above — you will understand the wonders in the holy witty saying of Rabbainu, who once said: "Through the controversies directed against us — meaning: against him and against other true Tzaddikim — through this we have sustenance and wealth. For all sustenance and wealth is drawn through controversies — as the Sages disputed: 'Length of days is in her right — riches and honor are not.' And they answered: a fortiori, riches and honor. It follows that through the very controversy the Sages raised over this verse, through this the riches and honor of the Tzaddikim who go to the right is drawn down." And see in Sichos HaRan where Reb Nosson wrote that in these words of wit there is great depth.

For through the Tzaddik receiving these words — which are sparks from the Oral Torah that is the aspect of the Shechinah who fell into exile in the mouth of the unworthy scholar — and he receives them with love — and love is the aspect of the right — the aspect of "and his right hand embraces me" — this being the aspect of embrace — and through the joy with which he rejoices in his sufferings and accepts the words of shaming and the controversies with joy — and joy comes from the heart, as it is written: "You have placed joy in my heart" — and the heart is Binah [see Pesicha d'Eliyahu; see also the discourse Tehillah l'Dovid, Siman 12] — therefore through this he elevates the Shechinah to the aspect of Binah-leva. And from the aspect of Binah flows the green line that encompasses all the world, as is known. And as is explained in the introduction to Tikkunay Zohar, p. 10: "Green like gold, from the side of the supernal mother… a green line that encompasses all the world." And then the Shechinah is as it were in the aspect of "I am the lily of the Sharon" — the aspect of green as the lily — the aspect of "Esther was green [yarkrokes] — but a thread of kindness was drawn over her" — the aspect of the kindness and love which is the aspect of the right — the aspect of embrace. At first glance these words have no explanation whatsoever — what is the connection between the controversies that opponents raise against the true Tzaddikim, and the controversy the Sages raised regarding the reverse — that riches and honor also reach the true Tzaddik? But according to the above, you will understand somewhat the depth of the wonders of his holy intention. And through this you will also understand more deeply what has been elaborated above: for in truth, this controversy the Sages raised — "in the right there is length of days — riches and honor there are not" — this itself is the aspect of the descent and the fall that brings the Tzaddikim who go to the right to the aspect of the left as well, for the sake of drawing riches and honor. For it has already been explained that when the Tzaddik is cleaving to the aspect of the right of the Torah, he has no desire at all for riches and honor — on the contrary, he exchanges even the abundance of riches and honor for length of days. And then certainly he has no question at all: where are the riches and honor of the right? — since he has no desire for this at all, and knows that certainly material abundance is drawn from there a fortiori — only he does not desire this at all, only the spiritual abundance of length of days.

There — at the end of the discourse — "the exaltation through Elokim — the aspect of 'kindness of G-d all the day'…'" — At first glance this is not understood. And one can explain based on what is known and elaborated in the writings and understood also in the holy Zohar, portion Lech Lecha p. 94 [and in Sabba d'Mishpatim pp. 96–97, and in the commentary of the Ramaz there]: for the Name Eloah — its root is the Name El which is the aspect of "kindness of G-d all the day" — and the Name El becomes a vestment [levush] for the letters Vav-Hay [of the Name Haveye'ah] — and the Name El emerges from the Name Samech-Gimel [63] of Binah. See the book Archay HaKinuyim by Rabbi Yitzchak Zirkind; and see Sha'aray Gan Eden, Sha'ar HaOsiyos, regarding the Name El — that the secret of "kindness of G-d all the day" — for through it the letters Vav-Hay of the Name Haveye'ah are completed, and the letters Mem-Yud of the Name Elokim. And see there also from the secret of the Name Eloah above. It follows that the root of this holy Name is from the aspect of "kindness of G-d," as above. And according to the masorah, this Name is written here with Vav-Hay. And for this reason they must bring him to fall somewhat to some aspect of the left — and from this itself comes the fact that the question arises — "riches and honor are not" — for even though the essence is cleaving to the aspect of the right and he has no desire to sever himself from the aspect of the right and descend entirely to the left for riches and honor, G-d forbid — only through the above-mentioned aspect that brings him to fall to some aspect of the left — from which riches and honor come — through this it arises in his mind to question: where are the riches and honor of the right? For in truth even now he wants to draw abundance only from the aspect of the right — only this questioning of "riches and honor are not" is itself the aspect of the hairsbreadth error that he fell to the left. And then he immediately returns to the right and includes the left within the right — and resolves for himself: "rather — how much more so, riches and honor" — and through this he truly draws the abundance of riches and honor in great holiness as well, from the aspect of the right — and through the aspect of the left, namely through the above question that comes from the aspect of the left. [See the Talmudic language and Rashi cited above, and you will understand more deeply.] And through this the famous question that was raised is automatically resolved even more fully — for isn't there also riches and honor in the right? For this riches and honor in the right is drawn and shaped through the controversy of the left — the above question — as above.

Siman Thirteen — Ashray Ha'amסימן יג — אשרי העם Now: from the very fact that they bring the Tzaddik to the aspect of the left as well — for the sake of drawing riches and honor through the controversy of "riches and honor are not" — from this derives and descends the fact that the unworthy scholar has the power to study the Torah of the tanna and Tzaddik not entirely for its own sake — to the point of raising controversies and disputes against the true Tzaddikim of the generation — drawing this power from the Oral Torah he studies. And then the Oral Torah — which is the Shechinah — is as it were in exile in the mouth of the unworthy scholar. And then the holiness is in a state of great poverty and want — for from learning that is entirely not for its own sake, G-d forbid, one cannot draw even riches and honor for Israel — in particular for the Tzaddikim and upright among Israel — for then the nations take all the abundance, G-d forbid, as is explained in the above Likutay Halachos. But when the Tzaddik hears all these permutations of the controversies and disputes of those who dispute him — for all of this flows in its root from the aspect of the controversy of "riches and honor are not" — which is the aspect of the hairsbreadth error into the left that the Tzaddik fell into at the time of saying his Torah, and from this the power came to the opponents to dispute and oppose him — and the Tzaddik takes these permutations and builds from them halachos, and raises the Shechinah from the exile in the mouth of the unworthy scholar — then the aspect of the left of the Torah is sweetened and elevated and included in the right. And then great abundance and wealth flows through the aspect of the left specifically, as above. It follows that the controversies directed against the Tzaddikim flow and descend in their root from the aspect of the controversy the Sages raised — "riches and honor are not" — which is the aspect of the descent of the Tzaddik to the aspect of the left. And from this it descended so far that subtlety entered the unworthy scholar and he disputes and argues against the Tzaddikim. And through this very thing comes the essential rectification — for this is a great directing from Hashem — as is explained in the discourse. For through this the Tzaddik elevates the Shechinah from her exile, and the aspect of the left returns to its root and place — where it is in a very great subtlety — namely in the aspect of the above controversy through which sustenance is drawn, as above. And to elaborate on the matter somewhat further and in brief: the essential means by which the Tzaddik draws sustenance through falling to the aspect of the left is only through his immediately returning afterwards to the aspect of the right — and including even the left within the right — and through this is the essential drawing of the abundance, as explained in the above Likutay Halachos. And the attainment of the great true Tzaddikim in their Torah study is in the aspect of Atika — where all is right and there is no left and no wealth there. For even though the essential root of wealth flows only from there — nonetheless it cannot be called by the name of wealth — for there all is spiritual, the aspect of "length of days in the right" — and there the question of "riches and honor are not" is not at all applicable. Only: because Israel must receive riches and honor as well — they therefore cause him to fall somewhat in great subtlety to the aspect of the left. And this itself is what begins to arise in their minds — to question: "riches and honor are not" — which is, relative to their level, like some slight inclination toward the aspect of the left — where riches and honor are applicable. Only: through the greatness of their holiness and righteousness they do not linger much in the level from which the above question comes — but immediately return to their place which is the aspect of the right — and resolve for themselves: "rather — how much more so, riches and honor" — through which they also include the aspect of the left within the right. For they reveal that even the aspect of riches and honor in the left flows in its root only from the aspect of the right — namely from the aspect of Atika where all is right. Only there the abundance of riches and honor is not perceptible — because of the greatness of the holiness of the illumination of the abundance of "length of days" drawn from there — for the smallness is nullified relative to the greatness. Only through the Tzaddik falling to the aspect of the left as well — through the above question — and through returning and being included in the right — which is the aspect of the resolution of "how much more so, riches and honor" — through this he merits to truly draw the holy sustenance for Israel. Only: because of the slight inclination to the left, from this comes the root of the aspect of learning not for its own sake — which is the aspect of the exile of the Shechinah — through which the abundance diminishes greatly. But through the unworthy scholar who studies not for its own sake opposing and disputing the Tzaddikim — and the Tzaddikim building halachos from this and elevating the Shechinah from her exile — the abundance returns to holiness — in the aspect of "how much more so, riches and honor." There — Letter Daled — "The explanation in brief: through the Tzaddik understanding that these words that the unworthy scholar speaks about him are permutations of letters from the Oral Torah — and understanding from which halachos these words were formed" [and this understanding is the aspect of Binah] — "and receiving these words with joy and love — through this he elevates the Shechinah to the aspect of embrace. And she then is in the aspect of 'green as the lily' [yerukah k'chavatzeles]." For through the Tzaddik receiving these words — which are sparks from the Oral Torah that is the aspect of the Shechinah who fell into exile in the mouth of the unworthy scholar — and he receives them with love — and love is the aspect of the right — the aspect of "and his right hand embraces me" — this being the aspect of embrace — and through the joy with which he rejoices in his sufferings and accepts the words of shaming and the controversies with joy — and joy comes from the heart, as it is written: "You have placed joy in my heart" [Psalms 4] — and the heart is Binah [see Pesicha d'Eliyahu; see also the discourse Tehillah l'Dovid, Siman 12] — therefore through this he elevates the Shechinah to the aspect of Binah-leva. And from the aspect of Binah flows the green line that encompasses all the world, as is known. And as is explained in the introduction to Tikkunay Zohar, p. 10: "Green like gold, from the side of the supernal mother… a green line that encompasses all the world." And then the Shechinah is as it were in the aspect of "I am the lily of the Sharon" — the aspect of green as the lily — the aspect of "Esther was green [yarkrokes] — but a thread of kindness was drawn over her" — the aspect of the kindness and love which is the aspect of the right — the aspect of embrace. And this is what is said regarding Avraham at the time when he pursued the kings to save Lot — for he saw that from him would come the soul of Dovid and Mashiach, who are the aspect of Malchus, the aspect of the Oral Torah, as is known. And as is explained here at the end of the discourse: Dovid is the aspect of the Oral Torah. Therefore it is written: "Then he armed [vayarek] his disciples" — chanichav [his disciples] is the aspect of the chasadim — the aspect of embrace, as is explained in the discourse. And then the illumination from the world of Binah — the aspect of green — was drawn upon the Shechinah, as above. And the aspect of kisses is through wisdom [Chuchmah] — and through wisdom is her essential building — and then she is fit for the union. As is explained in the discourse: and therefore when the Tzaddik illuminates with his wisdom — until he studies the permutations and turns them back into the halachic formulation [tziruf hahalachah] that was there before it became corrupted — through this the Tzaddik elevates the Shechinah to the aspect of kisses. And then the aspect of the union of body-to-body is stirred — and the Shechinah sits between the two Tzaddikim. As is elaborated in the discourse. And see in the commentary on Sifra d'Tzni'usa — the discussion of "I am the lily of the Sharon, the rose of the valleys" above — with a fuller elaboration. There — at the end of the discourse — "the exaltation through Elokim — the aspect of 'kindness of G-d all the day'…'" — At first glance this is not understood. And one can explain based on what is known and elaborated in the writings and understood also in the holy Zohar, portion Lech Lecha p. 94 [and in Sabba d'Mishpatim pp. 96–97, and in the commentary of the Ramaz there]: for the Name Eloah — its root is the Name El which is the aspect of "kindness of G-d all the day" — and the Name El becomes a vestment [levush] for the letters Vav-Hay [of the Name Haveye'ah] — and the Name El emerges from the Name Samech-Gimel [63] of Binah. See the book Archay HaKinuyim by Rabbi Yitzchak Zirkind; and see Sha'aray Gan Eden, Sha'ar HaOsiyos, regarding the Name El — that the secret of "kindness of G-d all the day" — for through it the letters Vav-Hay of the Name Haveye'ah are completed, and the letters Mem-Yud of the Name Elokim. And see there also from the secret of the Name Eloah above. It follows that the root of this holy Name is from the aspect of "kindness of G-d," as above. And according to the masorah, this Name is written here with Vav-Hay. And this is what is said regarding Avraham at the time when he pursued the kings to save Lot — for he saw that from him would come the soul of Dovid and Mashiach, who are the aspect of Malchus, the aspect of the Oral Torah, as is known. And as is explained here at the end of the discourse: Dovid is the aspect of the Oral Torah. Therefore it is written: "Then he armed [vayarek] his disciples" — chanichav [his disciples] is the aspect of the chasadim — the aspect of embrace, as is explained in the discourse. And then the illumination from the world of Binah — the aspect of green — was drawn upon the Shechinah, as above. And the aspect of kisses is through wisdom [Chuchmah] — and through wisdom is her essential building — and then she is fit for the union. As is explained in the discourse: and therefore when the Tzaddik illuminates with his wisdom — until he studies the permutations and turns them back into the halachic formulation [tziruf hahalachah] that was there before it became corrupted — through this the Tzaddik elevates the Shechinah to the aspect of kisses. And then the aspect of the union of body-to-body is stirred — and the Shechinah sits between the two Tzaddikim. As is elaborated in the discourse. And see in the commentary on Sifra d'Tzni'usa — the discussion of "I am the lily of the Sharon, the rose of the valleys" above — with a fuller elaboration. In the discourse Ayeh makom kevodo — "where is the place of His glory?": "and even when one falls — G-d forbid — into doubts." The meaning is: that he is doubting some matter — whether it is honoring Hashem to do it or not to do it. And so on — as elaborated in the discourse. And so on. There: "and this is the aspect of: 'b'asarah ma'amaros' [with ten utterances]." And so on. The meaning is: in the manner of what is explained in the book Mevo She'arim, Part 2, Chapter 2, p. 11 [Korets printing]. And likewise it is in Otzaros Chayyim. And so on — as elaborated in the discourse. There — in this discourse: "and 'ayeh hasseh la'olah' [where is the lamb for the offering?]" And so on. Meaning: in the manner of what the Sages said — [Yalkut Shimoni, Siman 101] — that the Samael first went to Avraham and then to Yitzchak and then to Sarah. And so on — as elaborated in the discourse. There: "Bereishis bara tayish [in the beginning He created a he-goat]." And so on. One can say: that this is what the Sages said — [Avos 5] — that ten things were created on Erev Shabbas at twilight [bein hashmashos]. For at that time the Nogah [the luminous outer light] is included in holiness — as is known. There: "and these doubts are the aspect of the Tree of Knowledge." And so on. And one can say: that this is why the Holy One said to him: "Ayekah [where are you?]" — meaning: that He alluded to him the above repair — that through the aspect of — and so on — as elaborated in the discourse.